TOPICS

SEE ALSO

AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI

1.15_-_LAST_VISIT_TO_KESHAB

1.18_-_M._AT_DAKSHINESWAR

1.240_-_1.300_Talks

1.240_-_Talks_2

1.300_-_1.400_Talks

1.400_-_1.450_Talks

1.439

1.550_-_1.600_Talks

2.01_-_AT_THE_STAR_THEATRE

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English

2.23_-_THE_MASTER_AND_BUDDHA

9.99_-_Glossary

BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED

BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS

BOOK_I._--_PART_I._COSMIC_EVOLUTION

BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED

BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER

Sayings_of_Sri_Ramakrishna_(text)

Talks_051-075

Talks_151-175

Talks_600-652

PRIMARY CLASS

SIMILAR TITLES

Upadhi

TERMS STARTING WITH

Upadhi: A superimposed thing or attribute that veils and gives a coloured view of the substance beneath it; limiting adjunct; instrument; vehicle; body; a technical term used in Vedanta philosophy for any superimposition that gives a limited view of the Absolute and makes It appear as the relative. Jiva's Upadhi is Avidya; Isvara's Upadhi is Maya.

Upadhi-dharma: Charastistic of the limiting adjunct.

Upadhi(Sanskrit) ::: A word which is used in various senses in Indian philosophy, the vocable itself meaning"limitation" or "a peculiarity" and hence "a disguise"; and from this last meaning arises the expression"vehicle," which it often bears in modern theosophical philosophy. The gist of the word signifies "thatwhich stands forth following a model or pattern," as a canvas, so to say, upon which the light from aprojecting lantern plays. An upadhi therefore, mystically speaking, is like a play of shadow and form,when compared with the ultimate reality, which is the cause of this play of shadow and form. Man maybe considered as a being composed of three (or even four) essential upadhis or bases.

Upadhi: Sanskrit for substitute, disguise. One of many conditions of body and mind obscuring the true state of man or his self which Indian philosophies try to remove for the attainment of moksha (q.v.). In occult terminology, this word is used in the sense of a “carrier of something lighter or subtler than itself”—for instance, the body is the upadhi of the spirit.

Upadhi (Sanskrit) Upādhi Limitation, peculiarity, disguise, vehicle; in theosophy, “ ‘that which stands forth following a model or pattern,’ as a canvas, so to say, upon which the light from a projecting lantern plays. An ‘upadhi’ therefore, mystically speaking, is like a play of shadow and form, when compared with the ultimate Reality, which is the cause of this play of shadow and form. Man may be considered as being composed of three (or even four) essential upadhis or bases” (OG 178).

upadhi ananda. ::: bliss rising from something external and limited

upadhi. ::: "limited by"; limitation; external imposition; a term used in vedanta philosophy for any superimposition that gives a limited view of the true Reality and makes It appear as the relative, like the body of a man or animal is the upadhi of its spirit; one of many conditions of body and mind obscuring the true Self which needs to be removed for the attainment of liberation

upadhi

upadhi ::: [substitute; appearance], form, body.

upadhi. (T. rdzas; C. yi; J. e; K. ŭi 依). In Sanskrit and Pāli, the "substratum" of rebirth or the "bonds" that bind one to continued existence in SAMSĀRA. Upadhi is typically equated either with the five aggregates (SKANDHA) or with the afflictions (KLEsA) of sensuality (RĀGA), ill will (DVEsA), and delusion (MOHA). Less specifically, any of the ties that bind one to the world, whether family, possessions, or property are described as upadhi. In the NIDDESA of the Pāli KHUDDAKANIKĀYA, the upadhi were ultimately systematized into a list of ten bonds. ¶ In an Indian monastic context, upadhi also refers to the "material objects" held in common by the monastery, a meaning of the term unknown in Pāli. The "provost" or "guardian of the material objects" of a monastery was given the title upadhivārika.


TERMS ANYWHERE

According to the classification of the Taraka-Raja-Yoga philosophy, man is divided into three upadhis which are synthesized by, and are the vehicle of, the highest principle or atman. These three upadhis are: karanopadhi, the upadhi of the causal or spiritual mind; sukshmopadhi, the upadhi of the higher and lower manas plus the astral vehicle and the life-essence combined with kama; and the sthulopadhi, the physical body, which thus is the general vehicle or upadhi of the six principles composing the human constitution.

anAsravadhAtu. (T. zag pa med pa'i dbyings; C. wulou jie; J. murokai; K. muru kye 無漏界). In Sanskrit, the "uncontaminated realm." According to those proponents of the MAHAYANA who assert that all beings will eventually become buddhas, ARHATs do not enter the NIRVAnA without remainder (ANUPADHIsEsANIRVAnA) at the time of death but instead enter the anAsravadhAtu. There, they abide in states of deep concentration until they are roused by the buddhas and exhorted to abandon their "unafflicted ignorance" (AKLIstAJNANA) by following the BODHISATTVA path to buddhahood.

antarAparinirvAyin. (T. bar ma dor yongs su mya ngan las 'das pa; C. zhong ban/zhong banniepan; J. chuhatsu/chuhatsunehan; K. chung pan/chung panyolban 中般/中般涅槃). In Sanskrit, "one who achieves NIRVAnA in the ANTARABHAVA (intermediate state)"; a specific type of nonreturner (ANAGAMIN), one of the twenty members of the AryasaMgha (see VIMsATIPRABHEDASAMGHA). According to the ABHIDHARMAKOsABHAsYA, the antarAparinirvAyin are nonreturners who, having been reborn in any of the seventeen intermediate states that would have led to rebirth in the realm of subtle materiality (RuPADHATU) (with the exception of the great BrahmA heaven), enter "nirvAna without remainder" (NIRUPADHIsEsANIRVAnA) on the basis of that support. There are three types: those who enter into nirvAna without remainder immediately after the intermediate state comes into being; those who enter after it has come into being and just before the sequence of events leading to the conception state begins; and those who enter when thoughts begin to turn toward the conception state.

anupadhisesanirvAna. [alt. nirupadhisesanirvAna] (P. anupAdisesanibbAna; T. phung po'i lhag ma med par mya ngan las 'das ba / lhag med myang 'das; C. wuyu niepan; J. muyonehan; K. muyo yolban 無餘涅槃). In Sanskrit, "the nirvAna without remainder"; one of the two kinds of NIRVAnA, along with "the nirvAna with remainder" (SOPADHIsEsANIRVAnA). After a buddha or, in some interpretations, an ARHAT has achieved awakening (BODHI), some Buddhist schools distinguish between the experience of nirvAna while it is still accompanied by a substratum of existence (upadhi = SKANDHA) and the nirvAna that is completely freed from that substratum. According to this view, at the time of his enlightenment under the BODHI TREE, the Buddha achieved the nirvAna with remainder, because he had destroyed all causes for future rebirth, but the "remainder" of his mind and body persisted. The anupadhisesanirvAna subsequently occurred at the time of the Buddha's death. It was achieved through having brought an absolute end to any propensity toward defilement (KLEsA) and of the causes that would lead to any prospect of future rebirth; it is therefore the total extinction of all conventional physical and mental existence. The nirvAna that is experienced at death is thus "without remainder" because there are no physical or mental constituents remaining that were the products of previous KARMAN; anupadhisesanirvAna is therefore synonymous with PARINIRVAnA. Since this type of nirvAna results from the complete eradication of the afflictive destructions (KLEsAVARAnA), MAINSTREAM BUDDHIST SCHOOLS typically claim that it is accessible by sRAVAKAs and PRATYEKABUDDHAs. However, according to those proponents of the MAHAYANA who assert that all beings will eventually become buddhas, arhats do not enter anupAdisesanirvAna upon death but instead enter the uncontaminated realm (ANASRAVADHATU), where they remain in states of deep concentration until they are roused by the buddhas and exhorted to abandon their "unafflicted ignorance" (AKLIstAJNANA). In the YOGACARA school, anupAdisesanirvAna is one of the four kinds of nirvAna, which entails the cessation of any tendency toward delusion through the transformation of the eighth consciousness, the storehouse consciousness (ALAYAVIJNANA), into the mirrorlike knowledge (ADARsAJNANA).

anupadhisesanirvāna

anupādisesanibbāna. See ANUPADHIsEsANIRVĀnA

Asuddha-maya: Maya preponderating with Rajas; this is Avidya Upadhi of Jiva; this is termed as Malina Maya or Malina-Sattva; impure Maya; this is Avidya or Malina-sattva or impure Sattva mixed with Rajas and Tamas.

As universal space, it is also known as Aditi, in which lies inherent the eternal and continuously active ideation of the universe producing its ever-changing aspects on the planes of matter and objectivity; and from this ideation radiates the First Logos. This is why the Puranas state that akasa has but one attribute, namely sound, for sound is but the translated symbol of logos (speech) in its mystic sense. Akasa as primordial spatial substance is thus the upadhi (vehicle) of divine thought. Further, it is the playground of all the intelligent and semi-intelligent forces in nature, the fountainhead of all terrestrial life, and the abode of the gods.

Aupadhika: (Enjoyment) through the medium of the senses.

Avaccheda-upadhi: Limiting condition; limiting adjunct.

Avyakta (Sanskrit) Avyakta [from a not + vyakta manifested from vy-añj to anoint, adorn, cause to appear, manifest] Unmanifested; applied to Vishnu and Siva, and in the Bhagavad-Gita to Krishna. Hence Avyakta is the unmanifest or the undifferentiated, as opposed to vyakta, the manifest or differentiated. In the Sankhya philosophy, it is mulaprikriti (root- or primordial nature), the veil of parabrahman, or parabrahman manifested in mulaprakriti. Mulaprakriti is the unmanifested side of differentiated nature, and hence avyakta; but the term is equally applicable to the consciousness side of the universe, during those immensely long time periods when cosmic consciousness is sunken in its own essence and not manifesting. Similarly, the higher or divine-spiritual parts of cosmic consciousness may be said to be avyakta even during periods of cosmic manifestation. To the Sankhyas, avyakta is the one cosmic principle which is the root of all essential selfhood and which during cosmic manvantara is in its lower parts differentiated in and through the innumerable hierarchical organisms. It therefore subsists in every kind of upadhi and is the real spiritual entity which a person has to reach in his progress towards spirit.

Blavatsky wrote that astrology is the “science which defines the action of celestial bodies upon mundane affairs, and claims to foretell future events from the positions of the stars. Its antiquity is such as to place it among the very earliest records of human learning. It remained for long ages a secret science in the East, and its final expression remains so to this day, its exoteric application only having been brought to any degree of perfection in the West during the lapse of time since Varaha Mihira wrote his book on Astrology, some 1400 years ago. Claudius Ptolemy, the famous geographer and mathematician, founded the system of astronomy known under his name, wrote his Tetrabiblos which is still the basis of modern Astrology in 135 AD . . . As to the origin of the science, it is known on the one hand that Thebes claimed the honour of the invention of Astrology; whereas, on the other hand, all are agreed that it was the Chaldees who taught that science to the other nations. . . . If later on the name of Astrologer fell into disrepute in Rome and elsewhere, it was owing to the frauds of those who wanted to make money of that which was part and parcel of the Sacred Science of the Mysteries, and who, ignorant of the latter, evolved a system based entirely on mathematics, instead of transcendental metaphysics with the physical celestial bodies as its upadhi or material basis. Yet, all persecutions notwithstanding, the number of adherents to Astrology among the most intellectual and scientific minds was always very great. If Cardan and Kepler were among its ardent supporters, then later votaries have nothing to blush for, even in its now imperfect and distorted form” (Key 318-19).

Bones The hard tissues that constitute the framework or skeleton of the physical body. They have an organic matrix for the inorganic mineral salts, which go through cycles of dissolution, changed location, crystallization, and reconstruction. Mineral molecules dissolving in their matrix and re-forming themselves anew occurs at that zero-point of transition between the living mineral matter and that of the live animal tissue. This transformation of the mineral atom through crystallization is “the same function, and bears the same relation to its inorganic (so-called) upadhi (or basis) as the formation of cells to their organic nuclei, through plant, insect and animal into man” (SD 2:255). The bones also furnish blood cells and mineral content to the blood stream. In the embryonic resume of racial imbodiments, the process of ossification appears after the progressive stages of its protoplasmic, gelatinous, and cartilaginous frames, analogous to those forms through which nascent humanity passed in the first two and one-half root-races. With the deposit of bones in the fetal framework, and its functional relation to the blood, and with the development of the placenta and of the organs in the mesoderm, the conditions review the gradual physicalization of the gelatinous androgynes of the early third root-race into the bisexual humanity with organized functions like the present mammalian type.

Upadhi: A superimposed thing or attribute that veils and gives a coloured view of the substance beneath it; limiting adjunct; instrument; vehicle; body; a technical term used in Vedanta philosophy for any superimposition that gives a limited view of the Absolute and makes It appear as the relative. Jiva's Upadhi is Avidya; Isvara's Upadhi is Maya.

Upadhi-dharma: Charastistic of the limiting adjunct.

Upadhi(Sanskrit) ::: A word which is used in various senses in Indian philosophy, the vocable itself meaning"limitation" or "a peculiarity" and hence "a disguise"; and from this last meaning arises the expression"vehicle," which it often bears in modern theosophical philosophy. The gist of the word signifies "thatwhich stands forth following a model or pattern," as a canvas, so to say, upon which the light from aprojecting lantern plays. An upadhi therefore, mystically speaking, is like a play of shadow and form,when compared with the ultimate reality, which is the cause of this play of shadow and form. Man maybe considered as a being composed of three (or even four) essential upadhis or bases.

Upadhi: Sanskrit for substitute, disguise. One of many conditions of body and mind obscuring the true state of man or his self which Indian philosophies try to remove for the attainment of moksha (q.v.). In occult terminology, this word is used in the sense of a “carrier of something lighter or subtler than itself”—for instance, the body is the upadhi of the spirit.

Upadhi (Sanskrit) Upādhi Limitation, peculiarity, disguise, vehicle; in theosophy, “ ‘that which stands forth following a model or pattern,’ as a canvas, so to say, upon which the light from a projecting lantern plays. An ‘upadhi’ therefore, mystically speaking, is like a play of shadow and form, when compared with the ultimate Reality, which is the cause of this play of shadow and form. Man may be considered as being composed of three (or even four) essential upadhis or bases” (OG 178).

Celestial Body Taken from Coleridge, who divined that in the human celestial body must be stored the memory of all preexistent experiences of the soul. The phrase is said to mean the thought-vehicle of the monad in devachan, through which functions the manasic ego (Key 137). The range of stored memory of experiences varies in extent according to the degree of sublimity of the different vestures. Ancient mysticism taught that the self has several vestures, each of which may be called a body or sheath through which the monad acts and by which it comes in contact with the particular worlds in which it may be functioning. “There are also celestial bodies and bodies terrestrial” (1 Cor 15:40). For instance, the Vedantic classification of the kosas (sheaths of atman) gives annamayakosa (physical body), pranamayakosa (vital-astral body), manomayakosa (psychological or lower manasic body), vijnanamayakosa (higher manasic body), and anandamayakosa (buddhic body). In the Taraka Raja-Yoga system are the following upadhis or vehicles of atman: sthulopadhi (gross vehicle), sukshmopadhi (subtile vehicle), and karanopadhi (causal vehicle or self).

Cup A container, vehicle, upadhi; having in certain connections the same general sense as graal, solar boat, ark, crescent moon, etc.; so that it answers to buddhi among human principles and to mahabuddhi cosmically, as the vahana or container of atman or paramatman. It may contain wine, the symbol of spiritual life. The cup figures in the Bacchic and Orphite Mysteries, a sacred cup being handed around; this has become the chalice of the Christian Eucharist. The Grail or Graal cup is well known in European legend.

Dhyana(Sanskrit) ::: A term signifying profound spiritualintellectual contemplation with utter detachment from allobjects of a sensuous and lower mental character. In Buddhism it is one of the six paramitas ofperfection. One who is adept or expert in the practice of dhyana, which by the way is a wonderfulspiritual exercise if the proper idea of it be grasped, is carried in thought entirely out of all relations withthe material and merely psychological spheres of being and of consciousness, and into lofty spiritualplanes. Instead of dhyana being a subtraction from the elements of consciousness, it is rather a throwingoff or casting aside of the crippling sheaths of ethereal matter which surround the consciousness, thusallowing the dhyanin, or practicer of this form of true yoga, to enter into the highest parts of his ownconstitution and temporarily to become at one with and, therefore, to commune with the gods. It is atemporary becoming at one with the upper triad of man considered as a septenary, in other words, withhis monadic essence. Man's consciousness in this state or condition becomes purely buddhi, or ratherbuddhic, with the highest parts of the manas acting as upadhi or vehicle for the retention of what theconsciousness therein experiences. From this term is drawn the phrase dhyani-chohans ordhyani-buddhas -- words so frequently used in theosophical literature and so frequently misconceived asto their real meaning. (See also Samadhi)

e 依. See PRATISARAnA, UPADHI

Fourfold Classification There are many different ways of dividing the constitution of the universe or of any integral entity within it, such as a human being. Several philosophical and religious systems employ a fourfold division, as is found in certain Hindu systems. Subba Row, a Vedantist as well as a theosophist, pointed out that the fourfold classification of the human principles in some Hindu systems is not only applicable to man, but likewise to the universe and solar system. The Taraka-Raja-Yoga system — perhaps the most subtlety philosophical of the Brahmanical yoga schools — divides the human constitution into three upadhis (bases) plus the atman or essential self, as follows: atman, karanopadhi, sukshmopadhi, and sthulopadhi.

Hydrogen The chemical element hydrogen is a terrestrial manifestation of an Element fundamental throughout the universe; and it is in this general sense that it is often spoken of in The Secret Doctrine. There we find hydrogen described as the material and spiritual basis, its subjective or abstract essence occupying a similar position in the world of mental and subjective phenomena to that which its physical equivalent occupies among the chemical elements. It is Spiritual Fire, the Ray which proceeds from its still greater Spiritual Noumenon, the Dhyani of the First Element. It is a gas only on our terrestrial plane, and is very closely allied to the physical protyle or root-element. It is the Upadhi of both Air and Water, and is fire, air, and water — one under three aspects (SD 2:105, 112-13).

Ideation The faculty, power, or process of forming ideas. Cosmic ideation denotes an abstraction, being one aspect of cosmic egoity, and also the more concrete reality represented by mahat. Cosmic ideation, focused in a basis or upadhi, results as the abstract consciousness of space working through the monad or vehicle; and the manifestations vary according to the degree of the different upadhis. Cosmic ideation is sometimes called mahabuddhi or mahat, the universal world-soul, the cosmic or spiritual noumenon of matter. As mahat is the primordial essence or principle of cosmic consciousness and intelligence, it is the fountain of the seven prakritis — the seven planes or elements of the universe — and the guiding intelligence of manifested nature on all planes. Going deeper, we have precosmic ideation, which is an aspect of that metaphysical triad which is the root from which proceeds all manifestation.

In the Vedantic system of Krishna, however, avyakta is also parabrahman, that which will not perish even at the time of cosmic pralaya, because parabrahman is the one essence, not only of the whole cosmos, but even of mulaprakriti itself, the foundation of the manifested cosmos. “In case you follow the Sankhyan doctrine, you have to rise from Upadhi to Upadhi in gradual succession, and when you try to rise from the last Upadhi to their Avyaktam, there is unfortunately no connection that is likely to enable your consciousness to bridge the interval. If the Sankhyan system of philosophy is the true one, your aim will be to trace Upadhi to its source, but not consciousness to its source. The consciousness manifested in every Upadhi is traceable to the Logos and not to the Avyaktam of the Sankhyas. It is very much easier for a man to follow his own consciousness farther and farther into the depths of his inmost nature, and ultimately reach its source — the Logos — than to try to follow Upadhi to its source in this Mulaprakriti, this Avyaktam. Moreover, supposing you do succeed in reaching this Avyaktam, you can never fix your thoughts in it or preserve your individuality in it; for, it is incapable of retaining any of these permanently” (Notes on BG 98). Nevertheless the Sankhya philosophy is as true as is the Vedanta, and reaches the same ultimates of philosophic thought and understanding, although along differing systemic lines.

It is likewise to be noted that the Vedantist classification of the principles, whether of a universe or an individual, is six in number: the essential self or atman, and five kosas emanating from it; the main reason for the Taraka-Raja-Yoga fourfold division lies in the fact that the atman of a person may be used in any one of the three upadhis independently as it were of the others, without the person’s running the risk of killing himself. In this way they form a natural division of the human being.

Karanopadhi(Sanskrit) ::: A compound meaning the "causal instrument" or "instrumental cause" in the long series ofreimbodiments to which human and other reimbodying entities are subject. Upadhi, the second elementof this compound, is often translated as "vehicle"; but while this definition is accurate enough for popularpurposes, it fails to set forth the essential meaning of the word which is rather "disguise," or certainnatural properties or constitutional characteristics supposed to be the disguises or clothings or masks inand through which the spiritual monad of man works, bringing about the repetitive manifestations uponearth of certain functions and powers of this monad, and, indeed, upon the other globes of the planetarychain; and, furthermore, intimately connected with the peregrinations of the monad through the variousspheres and realms of the solar kosmos. In one sense of the word, therefore, karanopadhi is almostinterchangeable with the thoughts set forth under the term maya, or the illusory disguises through whichspirit works, or rather through which spiritual monadic entities work and manifest themselves.Karanopadhi, as briefly explained under the term "causal body," is dual in meaning. The first and moreeasily understood meaning of this term shows that the cause bringing about reimbodiment is avidya,nescience rather than ignorance; because when a reimbodying entity through repeated reimbodiments inthe spheres of matter has freed itself from the entangling chains of the latter, and has risen intoself-conscious recognition of its own divine powers, it thereby shakes off the chains or disguises of mayaand becomes what is called a jivanmukta. It is only imperfect souls, or rather monadic souls, speaking ina general way, which are obliged by nature's cyclic operations and laws to undergo the repetitivereimbodiments on earth and elsewhere in order that the lessons of self-conquest and mastery over all theplanes of nature may be achieved. As the entity advances in wisdom and knowledge, and in the acquiringof self-conscious sympathy for all that is, in other words, as it grows more and more like unto itsdivine-spiritual counterpart, the less is it subject to avidya. It is, in a sense, the seeds of kama-manas leftin the fabric or being of the reincarnating entity, which act as the karana or reproducing cause, orinstrumental cause, of such entity's reincarnations on earth.The higher karanopadhi, however, although in operation similar to the lower karanopadhi, orkarana-sarira just described, nevertheless belongs to the spiritual-intellectual part of man's constitution,and is the reproductive energy inherent in the spiritual monad bringing about its re-emergence after thesolar pralaya into the new activities and new series of imbodiments which open with the dawn of thesolar manvantara following upon the solar pralaya just ended. This latter karanopadhi or karana-sarira,therefore, is directly related to the element-principle in man's constitution called buddhi -- a veil, as itwere, drawn over the face or around the being of the monadic essence, much as prakriti surroundsPurusha, or pradhana surrounds Brahman, or mulaprakriti surrounds and is the veil or disguise or sakti ofparabrahman. Hence, in the case of man, this karanopadhi or causal disguise or vehicle corresponds in ageneral way to the buddhi-manas, or spiritual soul, in which the spiritual monad works and manifestsitself.It should be said in passing that the doctrine concerning the functions and operations of buddhi in thehuman constitution is extremely recondite, because in buddhi lie the causal impulses or urges bringingabout the building of the constitution of man, and which, when the latter is completed, and when formingman as a septenary entity, express themselves as the various strata or qualities of the auric egg.Finally, the karana-sarira, the karanopadhi or causal body, is the vehicular instrumental form orinstrumental body-form, produced by the working of what is perhaps the most mysterious principle orelement, mystically speaking, in the constitution not only of man, but of the universe -- the verymysterious spiritual bija.The karanopadhi, the karana-sarira or causal body, is explained with minor differences of meaning invarious works of Hindu philosophy; but all such works must be studied with the light thrown upon themby the great wisdom-teaching of the archaic ages, esoteric theosophy. The student otherwise runs everyrisk of being led astray.I might add that the sushupti state or condition, which is that of deep dreamless sleep, involving entireinsensibility of the human consciousness to all exterior impressions, is a phase of consciousness throughwhich the adept must pass, although consciously pass in his case, before reaching the highest state ofsamadhi, which is the turiya state. According to the Vedanta philosophy, the turiya (meaning "fourth") isthe fourth state of consciousness into which the full adept can self-consciously enter and wherein hebecomes one with the kosmic Brahman. The Vedantists likewise speak of the anandamaya-kosa, whichthey describe as being the innermost disguise or frame or vehicle surrounding the atmic consciousness.Thus we see that the anandamaya-kosa and the karana-sarira, or karanopadhi, and the buddhi inconjunction with the manasic ego, are virtually identical.The author has been at some pains to set forth and briefly to develop the various phases of occult andesoteric theosophical thought given in this article, because of the many and various misunderstandingsand misconceptions concerning the nature, characteristics, and functions of the karana-sarira or causalbody.

Karanopadhi (Sanskrit) Kāraṇopādhi [from kāraṇa cause + upādhi base, vehicle, disguise] Causal instrument, or instrumental cause in the long series of reimbodiments to which reimbodying entities are subject. An upadhi is certain natural properties or constitutional characteristics supposed to be the disguises, clothing, or masks in and through which the spiritual monad works, bringing about the repetitive manifestations upon the earth-chain of certain of its functions and powers, and intimately connected with the peregrinations of the monad through the various spheres of the solar kosmos. In one sense, therefore, karanopadhi is almost interchangeable with maya or the illusory disguises through which spiritual monadic entities work and manifest themselves.

lhag ma med par mya ngan las 'das pa. See ANUPADHIsEsANIRVĀnA

lhag med myang 'das. See ANUPADHIsEsANIRVĀnA

Man ::: Man is in his essence a spark of the central kosmic spiritual fire. Man being an inseparable part of theuniverse of which he is the child -- the organism of graded consciousness and substance which thehuman constitution contains or rather is -- is a copy of the graded organism of consciousnesses andsubstances of the universe in its various planes of being, inner and outer, especially inner as being by farthe more important and larger, because causal.Human beings are one class of "young gods" incarnated in bodies of flesh at the present stage of theirown particular evolutionary journey. The human stage of evolution is about halfway between theundeveloped life-atom and the fully developed kosmic spirit or god.From another point of view, man is a sheaf or bundle of forces or energies. Force and matter, or spiritand substance being fundamentally one, hence, man is de facto a sheaf or bundle of matters of variousand differing grades of ethereality, or of substantiality; and so are all other entities and thingseverywhere.Man's nature, and the nature of the universe likewise, of which man is a reflection or microcosm or "littleworld," is composite of seven stages or grades or degrees of ethereality or of substantiality; or,kosmically speaking, of three generally inclusive degrees: gods, monads, and atoms. And so far as man isconcerned, we may take the New Testament division of the Christians, which gives the same triformconception of man, that he is composed of spirit, soul, body -- remembering, however, that all these threewords are generalizing terms.Man stands at the midway point of the evolutionary ladder of life: below him are the hosts of beings lessthan he is; above him are other hosts greater than he is only because older in experience, riper in wisdom,stronger in spiritual and in intellectual fiber and power. And these beings are such as they are because ofthe evolutionary unfoldment of the inherent faculties and powers immanent in the individuality of theinner god -- the ever-living, inner, individualized spirit.Man, then, like everything else -- entity or what is called "thing" -- is, to use the modern terminology ofphilosophical scientists, an "event," that is to say, the expression of a central consciousness-center ormonad passing through one or another particular phase of its long, long pilgrimage over and throughinfinity, and through eternity. This, therefore, is the reason why the theosophist often speaks of themonadic consciousness-center as the pilgrim of eternity.Man can be considered as a being composed of three essential upadhis or bases: first, the monadic ordivine-spiritual; second, that which is supplied by the Lords of Light, the so-called manasa-dhyanis,meaning the intellectual and intuitive side of man, the element-principle that makes man Man; and thethird upadhi we may call the vital-astral-physical.These three bases spring from three different lines of evolution, from three different and separatehierarchies of being. This is the reason why man is composite. He is not one sole and unmixed entity; heis a composite entity, a "thing" built up of various elements, and hence his principles are to a certainextent separable. Any one of these three bases can be temporarily separated from the two others withoutbringing about the death of the man physically. But the elements that go to form any one of these basescannot be separated without bringing about physical dissolution or inner dissolution.These three lines of evolution, these three aspects or qualities of man, come from three differenthierarchies or states, often spoken of as three different planes of being. The lowest comes from thevital-astral-physical earth, ultimately from the moon, our cosmogonic mother. The middle, the manasicor intellectualintuitional, from the sun. The monadic from the monad of monads, the supreme flower oracme, or rather the supreme seed of the universal hierarchy which forms our kosmical universe oruniversal kosmos.

Man may be considered as having three main bases or upadhis: 1) the monadic or divine-spiritual, emanating from the supreme or cosmic monad of our universe; 2) the mental-intuitional, supplied by the manasa-dhyanis and manifesting from the sun in their evolutionary passage; and 3) the vital-astral-physical, as well as the emotional-psychic, from the moon-chain.

Mayopadhi: The Upadhi or the apparently limiting conditions produced by Maya or appearance.

Mulaprakriti (primordial physical matter) in Hindu philosophy is the upadhi or vehicle of every phenomenon, whether physical, mental, or psychic. “Matter is Eternal. It is the Upadhi (the physical basis) for the One infinite Universal Mind to build thereon its ideations” (SD 1:280). An upadhi, then, is the vehicle, carrier, or means by which a higher or superior energy of whatever plane is enabled to manifest its characteristics and qualities on the lower plane, out of the substance of which lower plane the upadhi is built.

Mulaprakriti (Sanskrit) Mūlaprakṛti [from mūla root + prakṛti nature] Root-nature; undifferentiated cosmic substance in its highest form, the abstract substance or essence of what later through various differentiations become the prakritis, the various forms of matter, concrete or sublimate. It is precosmic root-substance, the root-principle of the world stuff and all in the world; that aspect of parabrahman or space which underlies all the ethereally or materially objective planes or space of universal nature. It is again unmanifested primordial stuff or substance, divine-spiritual, undifferentiated, and therefore indestructible, eternal, parentless, and abstractly the Mother — space itself, and the vehicle, lining, or alter ego of parabrahman. It is “the noumenon of undifferentiated Cosmic Matter. It is not matter as we know it, but the spiritual essence of matter, and is co-eternal and even one with Space in its abstract sense. Root-nature is also the source of the subtile invisible properties in visible matter. It is the Soul, so to say, of the one infinite Spirit. The Hindus call it Mulaprakriti, and say that it is the primordial substance, which is the basis of the Upadhi or vehicle of every phenomenon, whether physical, mental or psychic. It is the source from which Akasa radiates” (SD 1:35).

Nirupadhika: Without any limiting adjunct.

Nirupadhi (Sanskrit) Nirupādhi Without an attribute or vehicle; Purusha and prakriti (spirit and matter) are said to be nirupadhi during pralaya when beyond any of the planes of manifested existence.

nirupadhisesanirvāna. (cf. P. anupādisesanibbāna; T. lhag ma med pa'i mya ngan las 'das pa; C. wuyu niepan; J. muyonehan; K. muyo yolban 無餘涅槃). In Sanskrit, "NIRVĀnA without remainder" or "nirvāna without residue," the nirvāna achieved upon the death of an ARHAT or a buddha, in which there is no "remainder" of the aggregates of mind and body. It is synonymous with ANUPADHIsEsANIRVĀnA (s.v.).

nirupadhisesanirvāna

nirvānadhātu. (P. nibbānadhātu; T. mya ngan las 'das pa'i dbyings; C. niepanjie; J. nehankai; K. yolban'gye 涅槃界). In Sanskrit, "the nirvāna element," a term that is essentially synonymous with NIRVĀnA and refers to the plane or state experienced through the liberation (VIMOKsA) that derives from the extinction of suffering (DUḤKHA). In the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, two types of nirvānadhātu are discussed. First is the nirvānadhātu with remainder (sopadhisesanirvānadhātu, see SOPADHIsEsANIRVĀnA), where the remainder is the residue of the aggregates (SKANDHA); this form is the nirvāna that is experienced while the body remains alive. Second is the nirvānadhātu without remainder (nirupadhisesanirvānadhātu; see NIRUPADHIsEsANIRVĀnA, ANUPADHIsEsANIRVĀnA), the nirvāna achieved upon the death of an ARHAT or a buddha, in which there is no "remainder" of materiality and mentality (NĀMARuPA); this type is synonymous with PARINIRVĀnA.

nirvāna. (P. nibbāna; T. mya ngan las 'das pa; C. niepan; J. nehan; K. yolban 涅槃). In Sanskrit, "extinction"; the earliest and most common term describing the soteriological goal of the Buddhist path (MĀRGA). Its etymology and meaning have been widely discussed by both traditional exegetes and modern scholars. Nirvāna is commonly interpreted as meaning "blowing out" (from the Sanskrit root √vā, "to blow," plus the prefix nir-, "out"), as "when a flame is blown out by the wind," to use the famous metaphor from the AttHAKAVAGGA, and is thus sometimes glossed as the extinction of the flame of desire (RĀGA) or, more broadly, to the extinction of the "three poisons" (TRIVIsA) or primary afflictions (KLEsA) of greed/sensuality (RĀGA or LOBHA), hatred/aversion (DVEsA), and delusion/ignorance (MOHA). In a more technical sense, nirvāna is interpreted as the cessation of the afflictions (klesa), of the actions (KARMAN) produced by these afflictions, and eventually of the mind and body (NĀMARuPA; SKANDHA) produced by karman, such that rebirth (SAMSĀRA) ceases for the person who has completed the path. In the first sermon after his enlightenment, "Setting in Motion the Wheel of the Dharma" (P. DHAMMACAKKAPPAVATTANASUTTA; S. DHARMACAKRAPRAVARTANASuTRA), the Buddha outlines the FOUR NOBLE TRUTHS (catvāry āryasatyāni), the third of which was the "truth of cessation" (NIRODHASATYA). This state of the cessation of suffering (DUḤKHA) and its causes (SAMUDAYA) is glossed as nirvāna. In one famous description of nirvāna, the Buddha explained, "There is that plane (ĀYATANA) where there is neither earth, water, fire, nor air [viz., the four MAHĀBHuTA], neither the sphere of infinite space [ĀKĀsĀNANTYĀYATANA] ... nor the sphere of neither perception nor nonperception [NAIVASAMJNĀNĀSAMJNĀYATANA], neither this world nor another nor both together, neither the sun nor the moon. Here, O monks, I say that there is no coming or going, no staying, no passing away or arising. It is not something fixed, it moves not on, it is not based on anything. This is indeed the end of suffering." Even though this is a thoroughly negative description of nirvāna, it is important to note that the passage opens with the certitude that "there is that plane...." Whether this state of cessation represents a form of "annihilation" is a question that preoccupied early scholarship on Buddhism. The Buddha described human existence as qualified by various forms of suffering, sought a state that would transcend such suffering, and determined that, in order to put an end to suffering, one must destroy its causes: unwholesome (AKUsALA) actions (karman) and the negative afflictions (klesa) that motivate them. If these causes could be destroyed, they would no longer have any effect, resulting in the cessation of suffering and thus nirvāna. Nirvāna, therefore, was not regarded as a place or state of existence, since by definition that would mean it was part of saMsāra and thus subject to impermanence and suffering. Nirvāna is instead an absence, and it is often described in rigidly apophatic terms, as in the passage above, as if by describing what nirvāna was not, at least some sense of what it is could be conveyed. When the tradition attempts more positive descriptions, nirvāna is sometimes described as deathless (AMṚTA), imperishable (acyuta), uncreated (abhuta), peace (upasama), bliss (SUKHA), etc. The concept of nirvāna may be somewhat more accessible if it is approached soteriologically, as the culmination of the Buddhist path of practice (mārga). At the upper reaches of the path, the adept must pass through three "gates to liberation" (VIMOKsAMUKHA), which mark the transition from the compounded (SAMSKṚTA) realm of saMsāra to the uncompounded (ASAMSKṚTA) realm of nirvāna. In approaching nirvāna, the adept first passes through the gate of emptiness (suNYATĀ), which reveals that nirvāna is empty of anything associated with a sense of self. Next comes the gate of signlessness (ĀNIMITTA), which reveals that nirvāna has nothing by which it may be perceived. Finally comes the gate of wishlessness (APRAnIHITA), meaning that nirvāna can be achieved only when one no longer has any desire for, or attachment to, nirvāna. Exactly what persisted in the state of nirvāna was the subject of considerable discussion over the history of the tradition. The Buddha is said to have realized nirvāna when he achieved enlightenment at the age of thirty-five, thus eradicating the causes of future rebirth. After this experience, however, he continued to live for another forty-five years, and, upon his death, he entered nirvāna, never to be reborn again. Because of this gap between his initial experience of nirvāna and his final PARINIRVĀnA, the scholastic tradition therefore distinguished between two types of nirvāna. The first type is the "nirvāna with remainder" (SOPADHIsEsANIRVĀnA), sometimes interpreted as the "nirvāna associated with the klesas." This is the state of nirvāna achieved prior to death, where the "remainder" refers to the mind and body of this final existence. This is the nirvāna achieved by the Buddha under the BODHI TREE. However, the inertia of the karman that had led to this present life was still operating and would continue to do so until his death. Thus, his mind and body during the remainder of his final lifetime were what was left over after he realized nirvāna. The second type is referred to as the "nirvāna without remainder" (ANUPADHIsEsANIRVĀnA or NIRUPADHIsEsANIRVĀnA), sometimes interpreted as the "nirvāna of the skandhas." This is the nirvāna achieved at death, in which the causes of all future existence have been extinguished, bringing the chain of causation of both the physical form and consciousness to an end and leaving nothing remaining to be reborn. This is also called "final nirvāna" (parinirvāna), and it is what the Buddha achieved at the time of his demise at KUsINAGARĪ. These states were accessible to all adepts who followed the Buddhist path to its conclusion. In the case of the Buddha, some traditions also refer to the third type of nirvāna, the "final nirvāna of the relics" (sarīraparinirvāna), viz., the dissolution of the relics (sARĪRA) of the Buddha at a point in the distant future. According to Buddhist eschatology, there will come a time in the far distant future when the teachings of sĀKYAMUNI Buddha will disappear from the world, and his relics will no longer be honored. At that point, the relics that have been enshrined in reliquaries (STuPA) around the world will be released from their shrines and be magically transported to BODHGAYĀ, where they will reassemble into the resplendent body of the Buddha, who will be seated in the lotus posture under the Bodhi tree, emitting rays of light that illuminate ten thousand world systems. The relics will be worshipped by the divinities (DEVA) one last time and then will burst into flames and disappear into the sky. Until that time, the relics of the Buddha are to be regarded as his living presence, infused with all of his marvelous qualities. With the rise of MAHĀYĀNA, the "nirvāna without remainder" came to be disparaged in some texts as excessively quietistic, and the Buddha's passage into parinirvāna was described as simply a display; the Buddha is instead said to be eternal, inhabiting a place that is neither in saMsāra nor nirvāna and that is referred to as the "unlocated nirvāna" (APRATIstHITANIRVĀnA). The MADHYAMAKA philosopher NĀGĀRJUNA declared that there was not the slightest difference between saMsāra and nirvāna, a statement taken to mean that both are equally empty of any intrinsic nature (NIḤSVABHĀVA). Madhyamaka texts also refer to a nirvāna that is "intrinsically extinguished" (PRAKṚTIPARINIRVṚTA); this quiescence that is inherent in all phenomena is a synonym of emptiness (suNYATĀ).

parinirvāna. (P. parinibbāna; T. yongs su mya ngan las 'das pa; C. banniepan; J. hatsunehan; K. panyolban 般涅槃). In Sanskrit, "final nirvāna" or "complete nirvāna," the final passage into NIRVĀnA upon the death of a buddha or an ARHAT. The term is most widely associated with the passing away of the buddha sĀKYAMUNI. Delineations of the Buddhist path set forth the experience of nirvāna in two phases. The first occurs when all of the causes for future rebirth have been destroyed, at which point one becomes an arhat or a buddha. However, the karmic seed that had fructified as the final lifetime has not yet run its full course, and thus the enlightened person does not instantly die and pass into nirvāna, but instead lives out the remainder of his or her lifetime. This type of nirvāna is sometimes called the "nirvāna with remainder" (SOPADHIsEsANIRVĀnA). When the term of the last lifetime comes to an end, there is a total extinction of all conventional physical and mental existence because the adept has previously brought an absolute end to any propensity toward defilement (KLEsA) and eradicated all the causes that would lead to any prospect of future rebirth. The nirvāna that is experienced at death is thus "without remainder" (ANUPADHIsEsANIRVĀnA), because there are no physical or mental constituents remaining that were the products of previous KARMAN; the "nirvāna without remainder" is therefore synonymous with parinirvāna. The parinirvāna of the Buddha is one of the most important scenes in all of Buddhist art and literature. It is described at length in both the eponymous Pāli MAHĀPARINIBBĀNASUTTA and Sanskrit MAHĀPARINIRVĀnASuTRA. Images of the "reclining buddha" depict the buddha at the time of his parinirvāna.

phung po'i lhag ma med par mya ngan las 'das ba. See ANUPADHIsEsANIRVĀnA

Samanya-sarira (Sanskrit) Sāmānya-śarīra [from sāmānya whole, entire, inclusive + śarīra body, vehicle] The inclusive body or vehicle; referring to the elements in which the different human principles work — which thus become upadhis when considered as a unity. The aggregate of the transmitting elements in the human constitution conveying the light from atma-buddhi, the spiritual monad. It is the light from this spiritual monad which, traversing the aggregate of the elements of the human constitution (samanya-sarira) is called the light of the Logos, so far as man is concerned; the Logos here being the individuals.

Sometimes upadhi is interchangeable with vahana (vehicle); thus manas is spoken of as the upadhi or vahana of buddhi. But the more frequent use of upadhi is as a foundation or base. For instance, Blavatsky speaks of hydrogen as the upadhi of both air and water; and of akasa as the upadhi of divine thought. “Cosmic Ideation focussed in a principle or upadhi (basis) results as the consciousness of the individual Ego. Its manifestation varies with the degree of upadhi, e.g., through that known as Manas it wells up as Mind-Consciousness; through the more finely differentiated fabric (sixth state of matter) of the Buddhi resting on the experience of Manas as its basis — as a stream of spiritual intuition” (SD 1:329n).

sopadhisesanirvāna. (P. sopādisesanibbāna; T. phung po lhag ma dang bcas pa'i mya ngan las 'das pa/lhag bcas myang 'das; C. youyu niepan; J. uyonehan; K. yuyo yolban 有餘涅槃). In Sanskrit, "nirvāna with remainder"; one of the two kinds of NIRVĀnA, along with the "nirvāna without remainder" (ANUPADHIsEsANIRVĀnA), "with remainder" here meaning the residue of the aggregates (SKANDHA). At the time of his enlightenment under the BODHI TREE, the Buddha achieved the nirvāna with remainder, because he had destroyed all causes for future rebirth, but the "remainder" of his mind and body, viz., a substratum (UPADHI) of existence, persisted. At the time of his death, there was nothing more of the skandhas remaining, thus producing the "nirvāna without remainder," a synonym for PARINIRVĀnA. According to those MAHĀYĀNA schools which assert that there is only one vehicle (EKAYĀNA) and that all sentient beings will achieve buddhahood, ARHATs who appear to enter the nirvāna without remainder at death actually do not do so; for if they did, it would be impossible for them to enter the bodhisattva path. Instead, they enter the uncontaminated realm (ANĀSRAVADHĀTU), where they remain in states of deep concentration (inside lotus flowers according to some texts) until they are roused by the buddhas and exhorted to abandon their "unafflicted ignorance" (AKLIstĀJNĀNA) and proceed on the path to buddhahood. ¶ In a *PRĀSAnGIKA-MADHYAMAKA interpretation, the vision of reality free from all elaborations (PRAPANCA) or dualistic subject-object conceptualization (GRĀHYAGRĀHAKAVIKALPA) in a state of absorption or equipoise (samāhitajNāna)-a state that occurs on the path of vision (DARsANAMĀRGA) and the path of cultivation (BHĀVANĀMĀRGA)-is referred to as "nirvāna without remainder," because there is no appearance of any conventional reality (SAMVṚTI) while the meditator is in that state. In the subsequent state (PṚstHALABDHAJNĀNA), conventional reality reappears; this state is called nirvāna with remainder. In this explanation, upadhi means any appearance of conventional reality.

Soul Generally, the manifesting vehicle or garment in which an ego clothes itself. First in serial order is the monad, on whatever plane and of whatever class; its vehicle or carrier is its efflux, the ego; which in its turn clothes itself in its own vital garment which is soul. Cosmically, therefore, soul is the vehicle or upadhi of spirit. As the monad creates for its manifestation successive vehicles, soul in its widest sense includes all these, even the physical body; but it is usually used in an aggregative sense to designate the intermediate nature, excluding the monad on the one hand and the physical body on the other. Such division produces the triad of spirit, soul, body, where soul is the vehicle of spirit, and body is the vehicle of soul and spirit. The soul is evolved by experiences on different planes. In itself it is merely a vehicle; but, informed by the monad, through the latter’s ego, it is a living conscious entity. The broad meaning is particularized with qualifying adjectives such as animal soul, human soul, etc. Saying that every living thing — animal, vegetable, or mineral — has a soul, refers to the intermediate nature of the being, of which its physical body is the vehicle. Souls, like bodies, are aggregates of innumerable subordinate lives or life-atoms of various orders. Equivalent to the Greek psyche and the Hebrew nephesh.

Soul ::: This word in the ancient wisdom signifies "vehicle," and upadhi -- that vehicle, or any vehicle, in whichthe monad, in any sphere of manifestation, is working out its destiny. A soul is an entity which is evolvedby experiences; it is not a spirit, but it is a vehicle of a spirit -- the monad. It manifests in matter throughand by being a substantial portion of the lower essence of the spirit. Touching another plane below it, orit may be above it, the point of union allowing ingress and egress to the consciousness, is a laya-center -the neutral center, in matter or substance, through which consciousness passes -- and the center of thatconsciousness is the monad. The soul in contradistinction with the monad is its vehicle for manifestationon any one plane. The spirit or monad manifests in seven vehicles, and each one of these vehicles is asoul.On the higher planes the soul is a vehicle manifesting as a sheaf or pillar of light; similarly with thevarious egos and their related vehicle-souls on the inferior planes, all growing constantly more dense, asthe planes of matter gradually thicken downwards and become more compact, into which the monadicray penetrates until the final soul, which is the physical body, the general vehicle or bearer or carrier ofthem all.Our teachings give to every animate thing a soul -- not a human soul, or a divine soul, or a spiritual soul-- but a soul corresponding to its own type. What it is, what its type is, actually comes from its soul;hence we properly may speak of the different beasts as having one or the other, a "duck soul," an "ostrichsoul," a "bull" or a "cow soul," and so forth. The entities lower than man -- in this case the beasts,considered as a kingdom, are differentiated into the different families of animals by the different soulswithin each. Of course behind the soul from which it springs there are in each individual entity all theother principles that likewise inform man; but all these higher principles are latent in the beast.Speaking generally, however, we may say that the soul is the intermediate part between the spirit whichis deathless and immortal on the one hand and, on the other hand, the physical frame, entirely mortal.The soul, therefore, is the intermediate part of the human constitution. It must be carefully noted in thisconnection that soul as a term employed in the esoteric philosophy, while indeed meaning essentially a"vehicle" or "sheath," this vehicle or sheath is nevertheless an animate or living entity much after themanner that the physical body, while being the sheath or vehicle of the other parts of man's constitution,is nevertheless in itself a discrete, animate, personalized being. (See also Vahana)

Sthulopadhi (Sanskrit) Sthūlopādhi [from sthūla gross + upādhi base, vehicle] The gross base or vehicle in the human constitution, consisting of the physical body (sthula-sarira), the astral model-body (linga-sarira), and the vital activities (prana). According to the Taraka-Raja-Yoga school there are three upadhis (bases) in the human constitution: karanopadhi, sukshmopadhi, and sthulopadhi. The sthulopadhi corresponds to the combination of the annamaya-kosa and pranamaya-kosa of the Vedantic classification.

Sukshmopadhi (Sanskrit) Sūkṣmopādhi [from śukṣma subtle, fine, ethereal + upādhi base, vehicle] The subtle base or vehicle, in the human constitution the combined qualities of the higher manas, the lower manas, the kama-energy, and their astral veil or vehicle infilled with life. According to Taraka-Raja-Yoga there are three upadhis in the human constitution: karanopadhi, sukshmopadhi, and sthulopadhi. The sukshmopadhi comprehends manas in its dual aspect in union with kama and the vital-astral portions in the theosophic sevenfold division of man, and likewise corresponds to the manomaya-kosa of the Vedantic classification. The state of consciousness known as the svapna or sleeping condition is connected causally with the sukshmopadhi. This upadhi when developed and trained in the adept is the seat of a number of remarkable faculties or powers, among them spiritual clairvoyance and clairaudience. In the ordinary person, it is the lower portion of sukshmopadhi which ordinarily acts automatically, producing flashes of unconscious clairvoyant vision, dreams of various kind, and other psychic phenomena.

Sushumna (Sanskrit) Suṣumṇa, Suṣumna Astronomically, the highest of the seven principal rays or Logoi of the sun, the others being Harikesa, Visvakarman, Visvatryarchas, Sannaddha, Sarvavasu, and Svaraj. These rays “are all mystical, and each has its distinct application in a distinct state of consciousness, for occult purposes. The Sushumna, which, as said in the Nirukta (II, 6), is only to light up the moon, is the ray nevertheless cherished by the initiated Yogis. The totality of the Seven Rays spread through the Solar system constitute, so to say, the physical Upadhi (basis) of the Ether of Science; in which Upadhi, light, heat, electricity, etc., etc., — the forces of orthodox science — correlate to produce their terrestrial effects. As psychic and spiritual effects, they emanate from, and have their origin in, the supra-soar Upadhi, in the ether of the Occultist — or Akasa” (SD 1:515n).

Though there are seven human principles, there are but three distinct upadhis, in each of which the atman may work independently of the rest. These three upadhis can be separated by an adept without killing himself, but he cannot separate the seven principles from each other without destroying his constitution. According to the Taraka-Raja-Yoga, these three upadhis are karanopadhi, sukshmopadhi, and sthulopadhi. Karanopadhi corresponds to the anandamaya-kosa of the Vedantic classification and to the sushupti or deep dreamless sleeping state. The avatara doctrine is closely connected with these various human upadhis.

ŭi 依. See PRATISARAnA, UPADHI

Universe of discourse: See individual; and logic, formal, §§ 7, 8 Upadhi: (Skr. substitute, disguise) One of many conditions of body and mind obscuring the true state of man or his self which Indian philosophies try to remove for the attainment of moksa (q.v.). -- K.F.L.

upadhi ananda. ::: bliss rising from something external and limited

upadhi. ::: "limited by"; limitation; external imposition; a term used in vedanta philosophy for any superimposition that gives a limited view of the true Reality and makes It appear as the relative, like the body of a man or animal is the upadhi of its spirit; one of many conditions of body and mind obscuring the true Self which needs to be removed for the attainment of liberation

upadhi

upadhi ::: [substitute; appearance], form, body.

upadhi. (T. rdzas; C. yi; J. e; K. ŭi 依). In Sanskrit and Pāli, the "substratum" of rebirth or the "bonds" that bind one to continued existence in SAMSĀRA. Upadhi is typically equated either with the five aggregates (SKANDHA) or with the afflictions (KLEsA) of sensuality (RĀGA), ill will (DVEsA), and delusion (MOHA). Less specifically, any of the ties that bind one to the world, whether family, possessions, or property are described as upadhi. In the NIDDESA of the Pāli KHUDDAKANIKĀYA, the upadhi were ultimately systematized into a list of ten bonds. ¶ In an Indian monastic context, upadhi also refers to the "material objects" held in common by the monastery, a meaning of the term unknown in Pāli. The "provost" or "guardian of the material objects" of a monastery was given the title upadhivārika.

Upahitachaitanya: Intelligence associated with Upadhis; individual soul.

Vahana(Sanskrit) ::: A "vehicle" or carrier. This word has a rather wide currency in philosophical and esoteric andoccult thought. Its signification is a bearer or vehicle of some entity which, through this carrier orvehicle, is enabled to manifest itself on planes or in spheres or worlds hierarchically inferior to its own.Thus the vahana of man is, generally speaking, his body, although indeed man's constitution comprises anumber of vahanas or vehicles, each one belonging to -- and enabling the inner man, or manifestingspiritual or intellectual entity, to express itself on -- the plane where the vahana is native.Vahana is thus seen to have a number of different meanings, or, more accurately, applications. E.g., thevahana of man's spiritual monad is his spiritual soul; the vahana of man's human ego is his human soul;and the vahana of man's psycho-vital-astral monad is the linga-sarira working through its vahana orcarrier, the sthula-sarira or physical body. The wire which carries the current of electricity can be said tobe the vahana of the electric current; or again, the intermolecular ether is the vahana of many of theradioactive forces of the world around us, etc. Every divine being has a vahana or, in fact, a number ofvahanas, through which it works and through which it is enabled to express its divine powers andfunctions on and in worlds and planes below the sphere or world or plane in which it itself lives. (Seealso Soul; Upadhi)

Vehicle A principle or element, through which an entity is able to express itself, and which can therefore be called the carrier of that entity. Thus the human physical body is a vehicle for all the other human principles that express themselves through it; the linga-sarira is similarly a vehicle for all superior to it; or buddhi is a vehicle for atman. The same principle can be both a vehicle for what is above it, and an entity using another inferior principle as a vehicle. Equivalent to such terms as soul, or the Sanskrit vahana, yana, and upadhi (a carrier).

viveka. (T. dben pa; C. yuanli; J. onri; K. wolli 遠離). In Sanskrit and Pāli, "seclusion," "aloofness," "solitude." In Buddhist meditative literature, viveka refers to the "aloofness" that occurs as a result of becoming increasingly focused on a meditative object and thus more "secluded" from the things of the sensual world. In the NIDDESA of the Pāli KHUDDAKANIKĀYA, three kinds of viveka are described: kāyaviveka, or "physical seclusion"; cittaviveka, or "mental seclusion;" and upadhiviveka, or "seclusion from the substrata of rebirth (UPADHI)," viz., the five aggregates (SKANDHA) and/or the afflictions (KLEsA). Kāyaviveka is actual physical separation from family, friends, and distracting sense objects; cittaviveka is when meditative practitioners remain "aloof" or "secluded" from greed (RĀGA), hatred (DVEsA), and delusion (MOHA). In some MAHĀYĀNA texts, the slavish pursuit of viveka is explained as a violation of the bodhisattva ideal, because the devotion to solitude impedes the bodhisattva's vow to save others from their suffering. In Buddhist tantras, such as the GUHYASAMĀJATANTRA, the practice of the three isolations of body (kāyaviveka), speech (VĀGVIVEKA), and mind (cittaviveka) precedes the practice of illusory body (MĀYĀKĀYA), clear light (PRABHĀSVARA), and union (YUGANADDHA).

wuyu niepan 無餘涅槃. See ANUPADHIsEsANIRVĀnA

yi 依. See PRATISARAnA, UPADHI

KEYS (10k)


NEW FULL DB (2.4M)

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:If Samkhya-Yoga philosophy does not explain the reason and origin of the strange partnership between the spirit and experience, at least tries to explain the nature of their association, to define the character of their mutual relations. These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit. “States of consciousness” are only products of prakriti and can have no kind of relation with Spirit the latter, by its very essence, being above all experience. However and for SamPhya and Yoga this is the key to the paradoxical situation the most subtle, most transparent part of mental life, that is, intelligence (buddhi) in its mode of pure luminosity (sattva), has a specific quality that of reflecting Spirit. Comprehension of the external world is possible only by virtue of this reflection of purusha in intelligence. But the Self is not corrupted by this reflection and does not lose its ontological modalities (impassibility, eternity, etc.). The Yoga-sutras (II, 20) say in substance: seeing (drashtri; i.e., purusha) is absolute consciousness (“sight par excellence”) and, while remaining pure, it knows cognitions (it “looks at the ideas that are presented to it”). Vyasa interprets: Spirit is reflected in intelligence (buddhi), but is neither like it nor different from it. It is not like intelligence because intelligence is modified by knowledge of objects, which knowledge is ever-changing whereas purusha commands uninterrupted knowledge, in some sort it is knowledge. On the other hand, purusha is not completely different from buddhi, for, although it is pure, it knows knowledge. Patanjali employs a different image to define the relationship between Spirit and intelligence: just as a flower is reflected in a crystal, intelligence reflects purusha. But only ignorance can attribute to the crystal the qualities of the flower (form, dimensions, colors). When the object (the flower) moves, its image moves in the crystal, though the latter remains motionless. It is an illusion to believe that Spirit is dynamic because mental experience is so. In reality, there is here only an illusory relation (upadhi) owing to a “sympathetic correspondence” (yogyata) between the Self and intelligence. ~ Mircea Eliade,

   7 Yoga


   7 Sri Ramakrishna
   4 Sri Ramana Maharshi


   7 Talks
   6 The Gospel of Sri Ramakrishna
   5 The Secret Doctrine

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   Maya creates Upadhis   "The jiva is nothing but the embodiment of Satchidananda. But since maya, or ego, has created various Upadhis, he has forgotten his real Self.   "Each Upadhi changes man's nature. If he wears a fine black-bordered cloth, you will at once find him humming Nidhu Babu's love-songs. Then playing-cards and a walking-stick follow. If even a sickly man puts on high boots, he begins to whistle and climbs the stairs like an Englishman, jumping from one step to another. If a man but holds a pen in his hand, he scribbles on any paper he can get hold of-such is the power of the pen!   "Money is also a great Upadhi. The possession of money makes such a difference in a man! He is no longer the same person. A brahmin used to frequent the temple garden.   Outwardly he was very modest. One day I went to Konnagar with Hriday. No sooner did we get off the boat than we noticed the brahmin seated on the bank of the Ganges. We thought he had been enjoying the fresh air. Looking at us, he said: 'Hello there, priest!

1.15 - LAST VISIT TO KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   MASTER: "As long as a man associates himself with Upadhis, so long he sees the manifold, such as Keshab, Prasanna, Amrita, and so on; but on attaining Perfect Knowledge he sees only one Consciousness everywhere. The same Perfect Knowledge, again, makes him realize that the one Consciousness has become the universe and its living beings and the twenty-four cosmic principles. But the manifestations of Divine Power are different in different beings. It is He, undoubtedly, who has become everything; but in some cases there is a greater manifestation than in others.   "Vidyasagar once asked me, 'Can it be true that God has endowed some with greater power and some with less?' I replied: 'If that were not so, how is it that one man may be stronger than fifty? If that were not the case, again, how is it that we have all come here to see you?'

1.18 - M. AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   MASTER (to Manilal): "In order to meditate on God, one should try at first to think of Him as free from Upadhis, limitations. God is beyond Upadhis. He is beyond speech and mind. But it is very difficult to achieve perfection in this form of meditation.   "But it is easy to meditate on an Incarnation-God born as man. Yes, God in man. The body is a mere covering. It is like a lantern with a light burning inside, or like a glass case in which one sees precious things."

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   Sri Bhagavan pointed out that the seven years is according to the boy; ten months is according to the observer. The difference is due to these two different Upadhis. The boy's experience extending to seven years has been calculated by the observer to cover only 10 months of his own time.   Sri Bhagavan again referred to Lila's story in Yoga Vasishta.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism   Sri Bhagavan pointed out that the seven years is according to the boy; ten months is according to the observer. The difference is due to these two different Upadhis. The boys experience extending to seven years has been calculated by the observer to cover only 10 months of his own time.   Sri Bhagavan again referred to Lilas story in Yoga Vasishta.   --   D.: Is the mind an Upadhi (limiting adjunct)?   M.: Yes.   --   M.: It is Upadhi bheda (owing to different limiting adjuncts). The bodily limitations pertain to the aham (I) of the jiva, whereas the universal limitations pertain to the aham (I) of Brahman. Take off the Upadhi (limiting adjunct); the I (Aham) is pure and single.   D.: Does Bhagavan give diksha (initiation)?

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   D.: Is the mind an Upadhi (limiting adjunct)?   M.: Yes.

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: It is Upadhi bheda (owing to different limiting adjuncts). The bodily limitations pertain to the aham ('I') of the jiva, whereas the universal limitations pertain to the aham ('I') of Brahman. Take off the Upadhi (limiting adjunct); the 'I' (Aham) is pure and single.   D.: Does Bhagavan give diksha (initiation)?

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism   Being cannot be otherwise than consciousness. Otherwise you cannot say that you exist. Therefore consciousness is the reality. When that consciousness is associated with Upadhis you speak of self-consciousness, unconsciousness, sub-consciousness, super-consciousness, humanconsciousness, dog-consciousness, tree-consciousness and so on. The unaltering common factor in all of them is consciousness.   Therefore the stone is as much unconscious as you are in sleep. Is that totally devoid of consciousness?

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   Being cannot be otherwise than consciousness. Otherwise you cannot say that you exist. Therefore consciousness is the reality. When that consciousness is associated with Upadhis you speak of self-consciousness, unconsciousness, sub-consciousness, super-consciousness, humanconsciousness, dog-consciousness, tree-consciousness and so on. The unaltering common factor in all of them is consciousness.   Therefore the stone is as much unconscious as you are in sleep. Is that totally devoid of consciousness?

2.01 - AT THE STAR THEATRE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   "The Vaishnava priests of the village came and almost started a quarrel. They thought I would take their share of the fees from the devotees. But soon they discovered that I didn't touch a piece of cloth or even a thread. Someone remarked that I was a Brahmajnani. So the Vaishnava pundits wanted to test me. One said, 'Why hasn't he beads, and a mark on his forehead?' Another of them replied, They have dropped from him, as the dry branch from a coconut tree. It was there that I learnt this illustration of the dry branch of a coconut tree. The Upadhis, limitations, drop when one attains Knowledge.   "People came thronging from distant villages. They even spent the night there. At Syambazar I learnt the meaning of divine attraction. When God incarnates Himself on earth He attracts people through the help of Yogamaya, His Divine Power. People become spellbound."

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Zen   the body or Upadhi in which it works is called the Subtle Body.   The Dream Consciousness may be said to surround the waking   --   in the form or Upadhi of the nut, surrounds ether in the Upadhi   of the kernel as a robe surrounds its wearer; but the two are the   --   body and the vital functions, ie to say, with the lower Upadhi,   then the soul remains long in a tamasic condition of darkness

2.23 - THE MASTER AND BUDDHA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   It was eight o'clock in the evening. Moonlight and the south wind added to the charm of the garden house. Many of the devotees were meditating in the room downstairs. Referring to them, Narendra said to M., "They are shedding their Upadhis one by one."   A few minutes later M. came into Sri Ramakrishna's room and sat down on the floor. The Master asked him to wash his towel and the spittoon. M. washed them in the reservoir.

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism      Upadhi: A term of the Vedanta philosophy denoting the limitations imposed upon the Self through ignorance, by which one is bound to worldly life.     Upanishad(s): The well-known scriptures of the Hindus.

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy   phases is altogether a thing apart from material facts, though organism (as an Upadhi) is necessary for   ITS manifestation.

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy   only four Upadhis (bases) including the Ego -- the reflected image of the Logos in the "Karana Sarira" - and even "strictly speaking . . . . only three Upadhis." For purely theoretical metaphysical philosophy,   or purposes of meditation, these three may be sufficient, as shown by the Taraka Yoga system; but for   --   "Even if there were to be a personal God with anything like a material Upadhi (physical   basis of whatever form), from the standpoint of an Adwaitee there will be as much

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy   substance, which is the basis of the Upadhi or vehicle of every phenomenon, whether physical, mental   or psychic. It is the source from which Akasa radiates.   --   the Upadhi or basis of the Universal Soul, just as in man, the Microcosm, Manas** is the Upadhi of   Buddhi.***   --   the three Upadhis (material bases) and one spiritual vehicle (Vahan) of our seven principles in the   human division. If, for the sake of a clearer mental conception, we imagine the human principles to be   --   The dark horizontal lines of the lower planes are the Upadhis in one case, and the planes in the case of   the planetary chain. Of course, as regards the human principles, the diagram does not place them quite   --   principles in man, there are but three distinct Upadhis (bases), in each of which his Atma may work   independently of the rest. These three Upadhis can be separated by an Adept without killing himself.   He cannot separate the seven principles from each other without destroying his constitution."   --   The student will now be better prepared to see that between the three Upadhis of the Raja Yoga and   its Atma, and our three Upadhis, Atma, and the additional three divisions, there is in reality but very   little difference. Moreover, as every adept in cis-Himalayan or trans-Himalayan India, of the Patanjali,   --   and occult purposes. Thus, it matters very little whether one speaks of the three Upadhis with their   three aspects and Atma, the eternal and immortal synthesis, or calls them the "seven principles."   --   three periodical Upadhis; or rather three separate schemes of evolution, which in our system are   inextricably interwoven and interblended at every point. These are the Monadic (or spiritual), the   --   (4) Matter is Eternal. It is the Upadhi (the physical basis) for the One infinite Universal Mind to build   http://www.theosociety.org/pasadena/sd/sd1-1-13.htm (9 von 26) [06.05.2003 03:31:33]   --   from their own essence. After which, when this human Upadhi, or basic mould was ready, the natural   terrestrial Forces began to work on those supersensuous moulds which contained, besides their own,   --   (xix.) "It exists everywhere and forms the first Upadhi (foundation) on which our World (solar   system) is built. Outside the latter it is to be found in its pristine purity only between (the solar systems   --   blade of grass, or the root and sapling. It is the germ which becomes the Upadhi of the seven   principles of the thing it resides in, shooting them out as the latter grows and develops.

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy   Seven Rays spread through the Solar system constitute, so to say, the physical Upadhi (basis) of the   Ether of Science; in which Upadhi, light, heat, electricity, etc., etc., -- the forces of orthodox science -correlate to produce their terrestrial effects. As psychic and spiritual effects, they emanate from, and   have their origin in, the supra-solar Upadhi, in the ether of the Occultist -- or Akasa.   ** To cite a most impartial critic, one whose authority no one can call in question, as a reminder to   --   * The conductor in the sense of Upadhi -- a material or physical basis; but, as the second principle of   the universal Soul and Vital Force in Nature, it is intelligently guided by the fifth principle thereof.   --   serve as a spiritual Upadhi to this, there must be the sixth, its vehicle -- primordial physical matter, so   to speak, though its nature must escape for ever our limited normal senses. It is easy for an

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy   the Upadhi, of the second. No one, who does not deny soul in man, would hesitate in   [[Vol. 1, Page]] 470 THE SECRET DOCTRINE.

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   limited by so many Upadhis (limiting adjuncts), and has forgotten his real nature.   29. The nature of the Jiva changes with the addition of each Upadhi. When a man dresses like a fop,   wearing the fine black-bordered muslin, the love songs of Nidhu Babu spring to his lips. A pair of English   --   the Governor-General. He is the same 'Captain', only these are his different Upadhis or states.   'Captain'1 Visvanath Upadhyaya, the Agent of the Nepal Government in Calcutta. Sri Ramakrishna used

Talks 051-075, #unset, #Arthur C Clarke, #Fiction   M.: Bhuma (Perfection) alone is. It is Infinite. There arises from it this finite consciousness taking on an Upadhi (limiting adjunct).   This is abhasa or reflection. Merge this individual consciousness into the Supreme One. That is what should be done.

Talks 151-175, #Talks, #Sri Ramana Maharshi, #Hinduism   Remove the Upadhis (adjuncts), jiva and parama, from the Atman and say if you still find the difference. If later these doubts still persist ask yourself, Who is the doubter? Who is the thinker? Find him.   These doubts will vanish.

Wikipedia - Upadhi

https://religion.wikia.org/wiki/Upadhi